Al-Albani answered: No, I do not have (direct students) here (in Amman). But I used to have them in Shaam (Damascus).

also they asked him if it is possible to attribute some students to a shaykh without having studied directly under him. He replied:

This matter differs with circumstances. There is now (for example) correspondence study, without being present before the shaykh. Therefore, this is a matter of convention and of no substantial or valuable consequence. If we consider a person who learned from the books of a man of old or modern times, this person may be attributed as a student to that shaykh, even if he never met him or lived during his time, or if he lived during his time but never met him in person. What matters is that if he learns the shaykh's knowledge and understanding. He may then be considered his student.

The questioner asked, Is it permissible for him to declare himself as the student of so-and-so shaykh? Al-Albani answered: If the people understand from this that he is a direct student of the shaykh, this is deception. But if they do not understand this, there is nothing wrong with it as I have just explained.

The questioner asked, Does the Shaykh (al-Albani) have students? Al-Albani answered: I have students according to this (indirect) way.

This are the comments of ash-Shaykh 'Ubayd al-Jabiree hafidhahullaah when asked about his praising Ali Hassan in the past:

Seventh Question: May Allaah preserve you, our noble shaykh. This is the seventh and last question. It is said that you have praised 'Alee al-Halabee in the past and now you go against your own kalam. So some have accused you of self-contradiction. So what is your statement, barakAllaahu fikum (may Allaah bless you)?

Seventh Answer: Firstly, the reason for praising and commending a man is not to draw close to him and flatter him, just as the reason for criticizing a man is not just to disparage him and have hatred for him. It is not to take one's anger out on him. So what we have inherited from the imams is that a-Jarh wat-Ta'deel is built upon the sharee'ah benefit and the proof shows that this manhaj is from the usool of Ahlus-Sunnah wal-Jama'ah. With a-Jarh wat-Ta'deel, they defended the Sunnah and its people, so the tazkiya (praise) strengthens the resolution with Ahlus-Sunnah and lends support to them and aids them from what they're upon from the Sunnah. And the Jarh is to refute the innovations and to stand up against the mubtadi'a (innovators) so that they are not able to slip their corrupt ideas into the ranks of Ahlus-Sunnah, such that their unity is split up and their ranks are dispersed.

Secondly, a man is praised and commended when he manifests goodness and from that is defense of the Sunnah and its people. And he is praised for closeness to the Sunnah, and its people, and for spreading the Sunnah in his statements and in his writings. With this, praise becomes obligatory. And a man is disparaged and criticized even if he had been praised beforehand, when he deviates from what he used to be upon from the manhaj and the correct path. So he begins to mix issues up and he goes astray, and he makes statements that encourage Ahlul-Bid'ah and gives them victory over Ahlus-Sunnah and strengthens their influence.

And the third affair, it is known from what has preceded that we - wa lillaah il Hamd - did not contradict ourselves concerning the affair of our brother shaykh 'Alee. So we praised him due to what was apparent to us from the Sunnah and we came to know of him due to it. So we drew close to him and were pleased with him - not to mention that he ascribed himself to the imam al-hadith, the third shaikh ul-Islaam of this era. I am referring to ash-Shaykh Naser al-Albanee (rahimahullaah). However, it has become apparent from our brother shaykh 'Alee [may Allaah pardon us and him, and may Allaah guide him and you to the rightly-guided affairs] statements and expression that have weakened support for Ahlus-Sunnah and which have strengthened support for the mubtadi'a (innovators), meaning we have looked into him and there are tazkiyat that are not accepted by us. And I find no objection in saying that the tazkiyat of shaykh 'Alee are not accepted by us, because he has praised men who do not deserve praise. Here are some examples: firstly, he praises 'Adnan ibnu Ahmad 'Ar'oor and he describes what is between him and Shaykh Rabee' from refutations from which it has become apparent that he is a man of corrupt manhaj. I am referring to 'Adnan. He says this is from that which occurs between contemporaries. Look at the one who says that 'Adnan ibnu Ahmad 'Ar'oor is the contemporary of Shaykh Rabee' in knowledge and excellence and aid for the Sunnah. Rather, it has been confirmed by us that this 'Adnan 'Ar'oor is a flaming Qutubee and his merchandise in Europe and America (meaning in the West) is the distribution of the ideology of Sayyid Qutb, and he is aided in Holland by Ahmad Salaam. I think he is from Sham...